| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | A. L. M. | Alif. Lam. Mim. [See appendix II] | A L M. | swr+ alsjd+ bsm allh alrHmn alrHym ? alm | |||
| 2. * | (This is) the Revelation of the Book in which there is no doubt,- from the Lord of the Worlds. | The bestowal from on high of this divine writ issues, beyond any doubt, from the Sustainer of all the worlds: | The Book's descent, no doubt/suspicion in it, (is) from the creations all together's/(universes') Lord. | tnzyl alktab laryb fyh mn rb al`almyn | |||
| 3. * | Or do they say, "He has forged it"? Nay, it is the Truth from thy Lord, that thou mayest admonish a people to whom no warner has come before thee: in order that they may receive guidance. | and yet, [Cf. note on 10:38.] they [who are bent on denying the truth] assert, "[Muhammad] has invented it!" Nay, but it is the truth from thy Sustainer, enabling thee to warn [this] people to whom no warner has come before thee, so that they might follow the right path. | Or they say: "He fabricated/cut and split it." But it is the truth from your Lord to warn/give notice (to) a nation, none from a warner/giver of notice did come to them from before you, maybe/perhaps they be guided. | am yqwlwn aftrah bl hw alHq mn rbk ltnXr qwma maatahm mn nXyr mn qblk l`lhm yhtdwn | |||
| 4. * | It is Allah Who has created the heavens and the earth, and all between them, in six Days, and is firmly established on the Throne (of Authority): ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition? | IT IS GOD who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness. [See note on 7:54.] You have none to protect you from God, and none to intercede for you [on Judgment Day]: will you not, then, bethink yourselves? | God is who created the skies/space and the earth/Planet Earth, and what (is) between them (B) in six days/times, then He aimed to/sat on on the throne, none from a mediator and nor guardian/ally (is) for you from other than Him, so do you not mention/remember ? | allh alXy Klq alsmawat walarD wmabynhma fy st+ ayam xm astwi `li al`r$ malkm mn dwnh mn wly wla$fy` afla ttXkrwn | |||
| 5. * | He rules (all) affairs from the heavens to the earth: in the end will (all affairs) go up to Him, on a Day, the space whereof will be (as) a thousand years of your reckoning. | He governs all that exists, from the celestial space to the earth; and in the end all shall ascend unto Him [for judgment] on a Day the length whereof will be [like] a thousand years of your reckoning. [I.e., the Day of Judgment will seem to be endless to those who are judged. In the ancient Arabic idiom, a day that is trying or painful is described as "long", just as a happy day is spoken of as "short" (Maraghi XXI, 105).] | He plans/regulates the matter/affair from the sky/space to the earth/Planet Earth, then (it) ascends/zigzags to Him in a day/time its measure/estimation (is) one thousand years from what you count. | ydbr alamr mn alsma' ali alarD xm y`rj alyh fy ywm kan mqdarh alf sn+ mma t`dwn | |||
| 6. * | Such is He, the Knower of all things, hidden and open, the Exalted (in power), the Merciful;- | Such is He who knows all that is beyond the reach of a created being's perception, as well as all that can be witnessed by a creature's senses or mind: [See second note on surah 6:73.] the Almighty, the Dispenser of Grace, | That (is) knower (of) the unseen/invisible and the testimony/presence, the glorious/mighty,the merciful. | Xlk `alm alGyb wal$had+ al`zyz alrHym | |||
| 7. * | He Who has made everything which He has created most good: He began the creation of man with (nothing more than) clay, | who makes most excellent everything that He creates. [I.e., He fashions every detail of His creation in accordance with the functions intended for it, irrespective of whether those functions can be understood by us or are beyond the reach of our perception. In the text, the passage comprising verses 7-9 is in the past tense; but since it relates to a continuous act of creation, it signifies the present and the future as well as the past, and may, therefore, be suitably rendered in the present tense.] Thus, He begins the creation of man out of clay; [Cf. note on 23:12. In view of the next verse, this "beginning" of man's creation seems to allude to the basic composition of the human body as such, as well as to each individual's pre-natal existence in the separate bodies of his parents.] | Who bettered every thing He created it, and He started/began the human's/mankind's creation from mud/clay. | alXy aHsn kl $Y Klqh wbda Klq alansan mn Tyn | |||
| 8. * | And made his progeny from a quintessence of the nature of a fluid despised: | then He causes him to be begotten [Lit., "He caused [i.e., as pointed out in note on verse 7 above, "He causes"] his procreation [or "his begetting"] to be out of...", etc.] out of the essence of a humble fluid; | Then He created/made his off spring/descendants from descendent/strain/gene/progeny from humiliated/degraded water. | xm j`l nslh mn slal+ mn ma' mhyn | |||
| 9. * | But He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give! | and then He forms him in accordance with what he is meant to be, and breathes into him of His spirit: [As in 15:29 and 38:72, God's "breathing of His spirit into man" is a metaphor for the divine gift of life and consciousness, or of a "soul" (which, as pointed out in second note on surah 4:171, is one of the meanings of the term ruh). Consequently, "the soul of every human being is of the spirit of God" (Razi). Regarding the verb sawwahu - rendered by me as "He forms him in accordance with what he is meant to be" - see notes on 87:2 and 91:7.] and [thus, O men,] He endows you with hearing, and sight, and feelings as well as minds: [Lit., "hearts" (afidah), which in classical Arabic is a metonym for both "feelings" and "minds"; hence my composite rendering of this term.] [yet] how seldom are you grateful! | Then He straightened Him, and He blew in Him from His Soul/Spirit, and He made/put for you the hearing/listening, and the eye sights/knowledge, and the hearts, little (is) what you thank/be grateful. | xm swah wnfK fyh mn rwHh wj`l lkm alsm` walabSar walafYd+ qlyla mat$krwn | |||
| 10. * | And they say: "What! when we lie, hidden and lost, in the earth, shall we indeed be in a Creation renewed? Nay, they deny the Meeting with their Lord. | For, [many are] they [who] say, "What! After we have been [dead and] lost in the earth, shall we indeed be [restored to life] in a new act of creation?" Nay, but [by saying this] they deny the truth that they are destined to meet their Sustainer! [Sc., "and thus, by implication, they deny His existence". (Cf. notes on 13:5.)] | And they said: "Is (it that) if we were misguided in the earth/Planet Earth, are we in (E) (a) new creation?" But they are with meeting their Lord disbelieving. | wqalwa 'aXa Dllna fy alarD aYna lfy Klq jdyd bl hm blqa' rbhm kafrwn | |||
| 11. * | Say: "The Angel of Death, put in charge of you, will (duly) take your souls: then shall ye be brought back to your Lord." | Say: "[One day,] the angel of death who has been given charge of you will gather you, and then unto your Sustainer you will be brought back." PUNISHMENT FOR THOSE WHO ARE LOST IN SIN AND REWARDS FOR GOOD DEEDS | Say: "The death's/lifelessness' angel who was appointed a keeper to you, makes you die, then to your Lord you are being returned." | ql ytwfakm mlk almwt alXy wkl bkm xm ali rbkm trj`wn | |||
| 12. * | If only thou couldst see when the guilty ones will bend low their heads before their Lord, (saying:) "Our Lord! We have seen and we have heard: Now then send us back (to the world): we will work righteousness: for we do indeed (now) believe." | If thou couldst but see [how it will be on Judgment Day], when those who are lost in sin will hang their heads before their Sustainer, [saying:] "O our Sustainer! [Now] we have seen, and we have heard! Return us, then, [to our earthly life] that we may do good deeds: for [now], behold, we are certain [of the truth]!" | And if you see/understand when the criminals/sinners (are) putting down their heads/tops at their Lord: "Our Lord, we saw/understood, and we heard/listened, so return us, we make/do correct/righteous deeds, that we are sure/certain." | wlw tri aX almjrmwn nakswa rWwshm `nd rbhm rbna abSrna wsm`na farj`na n`ml SalHa ana mwqnwn | |||
| 13. * | If We had so willed, We could certainly have brought every soul its true guidance: but the Word from Me will come true, "I will fill Hell with Jinns and men all together." | Yet had We so willed, We could indeed have imposed Our guidance upon every human being: [Lit., "We could indeed have given unto every human being (nafs) his guidance", i.e., forcibly: but since this would have deprived man of his ability to choose between right and wrong - and, thus, of all moral responsibility - God does not "impose" His guidance upon anyone (cf. 26:4 and the corresponding note).] but [We have not willed it thus - and so] that word of Mine has come true: "Most certainly will I fill hell with invisible beings as well as with humans, all together!" [See 7:18 as well as the last paragraph of 11:119. As regards the "invisible beings" (jinn), see Appendix III.] | And if We wanted/willed We would have given/brought every/each self its guidance, and but the expression/word/opinion and belief from Me became truth, I will fill (E) Hell from the Jinns and the people, all/altogether. | wlw $Yna latyna kl nfs hdaha wlkn Hq alqwl mny lamlan jhnm mn aljn+ walnas ajm`yn | |||
| 14. * | "Taste ye then - for ye forgot the Meeting of this Day of yours, and We too will forget you - taste ye the Penalty of Eternity for your (evil) deeds!" | [And He will say unto the sinners:] "Taste, then, [the recompense] for your having been oblivious of the coming of this your Day [of Judgment] - for, verily, We are [now] oblivious of you: taste, then, [this] abiding suffering for all [the evil] that you were wont to do!" | So taste/experience with what you forgot, this your day's/time's meetings that We, We forgot you, and taste/experience the immortality's/eternity's torture because (of) what you were making/doing. | fXwqwa bma nsytm lqa' ywmkm hXa ana nsynakm wXwqwa `Xab alKld bma kntm t`mlwn | |||
| 15. * | Only those believe in Our Signs, who, when they are recited to them, fall down in adoration, and celebrate the praises of their Lord, nor are they (ever) puffed up with pride. | ONLY THEY [truly] believe in Our messages who, whenever they are conveyed to them, fall down, prostrating themselves in adoration, and extol their Sustainer's limitless glory and praise; and who are never filled with false pride; | Truly/indeed (who) believes with Our verses/evidences (are) those who if they were reminded with it they fell down prostrating and they praised/glorified with their Lord's praise/gratitude, and they do not be arrogant. | anma yWmn bayatna alXyn aXa Xkrwa bha Krwa sjda wsbHwa bHmd rbhm whm laystkbrwn | |||
| 16. * | Their limbs do forsake their beds of sleep, the while they call on their Lord, in Fear and Hope: and they spend (in charity) out of the sustenance which We have bestowed on them. | [and] who are impelled to rise [Lit., "whose sides [i.e., bodies] restlessly rise".] from their beds [at night] to call out to their Sustainer in fear and hope; and who spend on others out of what We provide for them as sustenance. | Their sides distances/becomes restless from the places of laying down (beds), they call their Lord fearfully and desiring/coveting, and from what We provided for them they spend. | ttjafi jnwbhm `n almDaj` yd`wn rbhm Kwfa wTm`a wmma rzqnahm ynfqwn | |||
| 17. * | Now no person knows what delights of the eye are kept hidden (in reserve) for them - as a reward for their (good) deeds. | And [as for all such believers,] no human being can imagine what blissful delights, as yet hidden, await them [in the life to come] as a reward for all that they did. [Lit., "what is kept hidden for them [by way] of a joy of the eyes", i.e., of blissful delights, irrespective of whether seen, heard or felt. The expression "what is kept hidden for them" clearly alludes to the unknowable - and, therefore, only allegorically describable - quality of life in the hereafter. The impossibility of man's really "imagining" paradise has been summed up by the Prophet in the well-authenticated hadith: "God says: `I have readied for My righteous servants what no eye has ever seen, and no ear has ever heard, and no heart of man has ever conceived" ' (Bukhari and Muslim, on the authority of Abu Hurayrah; also Tirmidhi). This hadith has always been regarded by the Companions as the Prophet's own comment on the above verse (cf. Fath al-Bari VIII, 418 f.).] | So no self knows what I hide for them from an eyes'/sights' delight/satisfaction, a reward/reimbursement because (of) what they were making/doing. | fla t`lm nfs maaKfy lhm mn qr+ a`yn jza' bma kanwa y`mlwn | |||
| 18. * | Is then the man who believes no better than the man who is rebellious and wicked? Not equal are they. | Is, then, he who [in his earthly life] was a believer to be compared with one who was iniquitous? [Nay,] these two are not equal! | Is who was believing as who was debauching ? They do not become equal/alike. | afmn kan mWmna kmn kan fasqa laystwwn | |||
| 19. * | For those who believe and do righteous deeds are Gardens as hospitable homes, for their (good) deeds. | As for those who attain to faith and do righteous deeds - gardens of rest await them, as a welcomme [from God], in result of what they did; | As to those who believed and made/did the correct/righteous deeds, so for them (are) treed gardens/paradises (as) the shelter/refuge, a place of descent/prepared guest house because (of) what they were making/doing. | ama alXyn amnwa w`mlwa alSalHat flhm jnat almawi nzla bma kanwa y`mlwn | |||
| 20. * | As to those who are rebellious and wicked, their abode will be the Fire: every time they wish to get away therefrom, they will be forced thereinto, and it will be said to them: "Taste ye the Penalty of the Fire, the which ye were wont to reject as false." | but as for those who are lost in iniquity - their goal is the fire: as oft as they will try to come out of it, they will be thrown back into it; and they will be told, "Taste [now] this suffering through fire which you were wont to call a lie!" | As to those who debauched, so their shelter/refuge (is) the fire, whenever they wanted that they get out/emerge from it, they were returned in it, and (it) was said to them: "Taste experience the fire's torture which you were with it denying." | wama alXyn fsqwa fmawahm alnar klma aradwa an yKrjwa mnha a`ydwa fyha wqyl lhm Xwqwa `Xab alnar alXy kntm bh tkXbwn | |||
| 21. * | And indeed We will make them taste of the Penalty of this (life) prior to the supreme Penalty, in order that they may (repent and) return. | However, ere [We condemn them to] that supreme suffering, We shall most certainly let them taste of a suffering closer at hand, [Lit., "nearer", i.e., in this world: for an explanation, see note on 52:47.] so that they might [repent and] mend their ways. [Lit., "so that they might return (to righteousness)".] | And We will make them taste/experience (E) from the torture the nearest, other than the torture the greatest, maybe/perhaps they return. | wlnXyqnhm mn al`Xab aladni dwn al`Xab alakbr l`lhm yrj`wn | |||
| 22. * | And who does more wrong than one to whom are recited the Signs of his Lord, and who then turns away therefrom? Verily from those who transgress We shall exact (due) Retribution. | And who could be more wicked than he to whom his Sustainer's messages are conveyed and who thereupon turns away from them? Verily, We shall inflict Our retribution on those who are [thus] lost in sin! | And who (is) more unjust/oppressive than who was reminded with His Lord's verses/signs/evidences, then he turned away/opposed from it? That We are from the criminals/sinners, We are revenging/punishing (We are revenging/punishing the criminals/sinners). | wmn aZlm mmn Xkr bayat rbh xm a`rD `nha ana mn almjrmyn mntqmwn | |||
| 23. * | We did indeed aforetime give the Book to Moses: be not then in doubt of its reaching (thee): and We made it a guide to the Children of Israel. | AND, INDEED, [O Muhammad,] We did vouchsafe revelation unto Moses [as well]: so be not in doubt of [thy] having met with the same [truth in the revelation vouchsafed to thee]. [With this passage the discourse returns to the theme enunciated at the beginning of this surah - namely, the divine origin of the revelation granted to Muhammad, which, as the present passage points out, proceeds from the same source as that granted to Moses (the last of the great apostles of God accepted as such by all the three monotheistic religions, Judaism, Christianity and Islam). Furthermore, the identity of the fundamental truths in all divine revelations, stressed in the above verse, implies an identity of the moral demands made of the followers of those revelations irrespective of period, race or social environment.] And [just as] We caused that [earlier revelation] to be a guidance for the children of Israel, | And We had given/brought Moses The Book's, so do not be in doubt from meeting Him/it, and We made/put it (as) guidance to Israel's sons and daughters. | wlqd atyna mwsi alktab fla tkn fy mry+ mn lqaYh wj`lnah hdi lbny asraYyl | |||
| 24. * | And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs. | and [as] We raised among them leaders who, so long as they bore themselves with patience and had sure faith in Our messages, guided [their people] in accordance with Our behest [I.e., in accordance with the divine ordinances enunciated in and for their time in the Torah: an allusion to the decline of faith, frequently mentioned in the Quran, among the children of Israel of later times, and the tendency among many of their leaders and learned men to corrupt the text of the Torah and, thus, to "overlay the truth with falsehood" (see, e.g., 2:42, 75, 79, and the corresponding notes).] - [so, too, shall it be with the divine writ revealed unto thee, O Muhammad.] [This interpolation reflects Zamakhshari's commentary on the above passage, to the effect that the Quran is destined to provide guidance and light so long as the community's religious leaders are patient in adversity and steadfast in their faith: an interpretation which implies that the Quran will cease to be of benefit to people who have lost their moral virtues and their faith.] | And we made/put from them leaders/examples, they guide with Our order/command when they were/became patient, and they were with Our verses/evidences/signs sure/certain. | wj`lna mnhm aYm+ yhdwn bamrna lma Sbrwa wkanwa bayatna ywqnwn | |||
| 25. * | Verily thy Lord will judge between them on the Day of Judgment, in the matters wherein they differ (among themselves) | VERILY, it is God alone who will decide between men [Lit., "between them".] on Resurrection Day with regard to all on which they were wont to differ. [See surah 2:113; also 22:67-69. In the present instance, this difference of opinion relates to belief in resurrection, on the one hand, and its denial, on the other.] | That truly your Lord separates/judges between them (on) the Resurrection Day in what they were in it differing/disagreeing. | an rbk hw yfSl bynhm ywm alqyam+ fyma kanwa fyh yKtlfwn | |||
| 26. * | Does it not teach them a lesson, how many generations We destroyed before them, in whose dwellings they (now) go to and fro? Verily in that are Signs: Do they not then listen? | [But] can, then, they [who deny the truth] learn no lesson by recalling how many a generation We have destroyed before their time? [For the wider meaning of the term qarn (lit., "generation"), see note on 20:128.] - [people] in whose dwelling-places they [themselves now] walk about? In this, behold, there are messages indeed: will they not, then, listen? | Did it not guide for them how many We perished/destroyed from before them from the peoples of eras/centuries, they walk in their residences, that truly in that (are) evidences/signs (E) so do they not hear/listen? | awlm yhdlhm km ahlkna mn qblhm mn alqrwn ym$wn fy msaknhm an fy Xlk layat afla ysm`wn | |||
| 27. * | And do they not see that We do drive rain to parched soil (bare of herbage), and produce therewith crops, providing food for their cattle and themselves? Have they not the vision? | Are they not aware that it is We who drive the rain onto dry land devoid of herbage, and thereby bring forth herbage of which their cattle and they themselves do eat? Can they not, then, see [the truth of resurrection]? | Do they not see/understand that We, We drive the water to the land/Earth the barren/infertile, so We bring out/emerge with it plants/crops, their camels/livestock and them selves eat from it, so do they not see/understand ? | awlm yrwa ana nswq alma' ali alarD aljrz fnKrj bh zr`a takl mnh an`amhm wanfshm afla ybSrwn | |||
| 28. * | They say: "When will this decision be, if ye are telling the truth?" | But they answer: "When will that final decision take place, if what you [believers] say is true?" [A reference to the statement in verse 25.] | And they say: "When (is) this, the opening/victory if you were truthful?" | wyqwlwn mti hXa alftH an kntm Sadqyn | |||
| 29. * | Say: "On the Day of Decision, no profit will it be to Unbelievers if they (then) believe! nor will they be granted a respite." | Say: "On the Day of the Final Decision, their [newly-found] faith will be of no use to those who [in their lifetime] were bent on denying the truth, nor will they be granted respite!" - | Say: "(A) day/time (of) the opening/victory those who disbelieved, their belief does not benefit (them), and nor they be given time/thought about." | ql ywm alftH laynf` alXyn kfrwa aymanhm wlahm ynZrwn | |||
| 30. * | So turn away from them, and wait: they too are waiting. | and then leave them alone, and wait [for the truth to unfold as] they, behold, are waiting. | So turn away from them and wait/watch, that they truly are waiting/watching 297 | fa`rD `nhm wantZr anhm mntZrwn | |||