* | quran | * | 35. al-fatir. the creator      <   > 

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1.  *     Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things.     ALL PRAISE is due to God, Originator of the heavens and the earth, who causes the angels to be (His) message-bearers, endowed with wings, two, or three, or four. [The "wings" of the spiritual beings or forces comprised within the designation of angels are, obviously, a metaphor for the speed and power with which God's revelations are conveyed to His prophets. Their multiplicity ("two, or three, or four") is perhaps meant to stress the countless ways in which He causes His commands to materialize within the universe created by Him: an assumption which, to my mind, is supported by an authentic hadith to the effect that on the night of his Ascension (see Appendix IV) the Prophet saw Gabriel "endowed with six hundred wings" (Bukhari and Muslim, on the authority of Ibn Masud).] [Unceasingly] He adds to His creation whatever He wills: for, verily, God has the power to will anything. [I.e., the process of creation is continuous, constantly expanding in scope, range and variety.]     The praise/gratitude (is) to God creator/originator (of) the skies/space and the earth/Planet Earth, making/creating/manipulating the angels (as) messengers (owners) of wings/sides two two/twos, and three/threes, and fours, He increases in the creation what He wills/wants, that truly God (is) on every thing capable/able.     swr+ faTr bsm allh alrHmn alrHym ? alHmd llh faTr alsmawat walarD ja`l almlaYk+ rsla awly ajnH+ mxni wxlax wrba` yzyd fy alKlq may$a' an allh `li kl $Y qdyr
 
2.  *     What Allah out of his Mercy doth bestow on mankind there is none can withhold: what He doth withhold, there is none can grant, apart from Him: and He is the Exalted in Power, full of Wisdom.     Whatever grace God opens up to man, none can withhold it; and whatever He withholds, none can henceforth release: for He alone is almighty, truly wise.     What God opens/discloses to the people from mercy so (there is) no withholder/refrainer to it, and what He holds/grasps, so (there is) no sender to it from after Him, and He is the glorious/mighty, the wise/judicious.     mayftH allh llnas mn rHm+ fla mmsk lha wmaymsk fla mrsl lh mn b`dh whw al`zyz alHkym
 
3.  *     O men! Call to mind the grace of Allah unto you! is there a creator, other than Allah, to give you sustenance from heaven or earth? There is no god but He: how then are ye deluded away from the Truth?     O men! Call to mind the blessings which God has bestowed upon you! Is there any creator, other than God, that could provide for you sustenance out of heaven and earth? [See 10:31 and the corresponding note.] There is no deity save Him: and yet, how perverted are your minds! [Sc., "inasmuch as you attribute divine qualities or powers to anyone or anything beside Him". For an explanation of the phrase anna tu fakun (lit., "how turned-away you are", i.e., from the truth), see 5:75.]     You, you the people, remember/mention God's blessing on you, is (there) from (a) creator other than God, (who) provides for you from the skies/space and the earth/Planet Earth? (There is) no God except Him, so where/how (do) you lie/turn away?     yaayha alnas aXkrwa n`mt allh `lykm hl mn Kalq Gyr allh yrzqkm mn alsma' walarD laalh ala hw fani tWfkwn
 
4.  *     And if they reject thee, so were apostles rejected before thee: to Allah back for decision all affairs.     But if they [whose minds are perverted] give thee the lie, [O Prophet, remember that] even so, before thy time, have [other] apostles been given the lie: for [the unbelievers always refuse to admit that] all things go back to God [as their source].     And if they deny/falsify you, so messengers from before you had been denied/falsified, to God return the matters/affairs.     wan ykXbwk fqd kXbt rsl mn qblk wali allh trj` alamwr
 
5.  *     O men! Certainly 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! Verily, God's promise [of resurrection] is true indeed: let not, then, the life of this world delude you, and let not [your own] deceptive thoughts about God delude you! [See 31:33 (which is phrased in exactly the same way) and the corresponding note. As regards the explicit reference to Satan in the next verse of the present surah, see Razi's remarks quoted in note on 14:22, as well as note on 15:17.]     You, you the people, that truly God's promise (is) true/truth, so let not the life the present/worldly life deceive/tempt you, and nor the deceit/temptation deceive/tempt you with God.     yaayha alnas an w`d allh Hq fla tGrnkm alHya+ aldnya wlayGrnkm ballh alGrwr
 
6.  *     Verily Satan is an enemy to you: so treat him as an enemy. He only invites his adherents, that they may become Companions of the Blazing Fire.     Behold, Satan is a foe unto you: so treat him as a foe. He but calls on his followers to the end that they might find themselves among such as are destined for the blazing flame -     That truly the devil (is) for you an enemy, so take him (as) an enemy, truly/indeed he calls his group/party to be from the blazing's/inflamed's/(inferno's) owners/company.     an al$yTan lkm `dw fatKXwh `dwa anma yd`w Hzbh lykwnwa mn aSHab als`yr
 
7.  *     For those who reject Allah, is a terrible Penalty: but for those who believe and work righteous deeds, is Forgiveness, and a magnificent Reward.     [seeing that] for those who are bent on denying the truth there is suffering severe in store, just as for those who have attained to faith and do righteous deeds there is forgiveness of sins, and a great reward.     Those who disbelieved, for them (is) a strong (severe) torture, and those who believed and made/did the correct/righteous deeds, for them (is) a forgiveness and great reward.     alXyn kfrwa lhm `Xab $dyd walXyn amnwa w`mlwa alSalHat lhm mGfr+ wajr kbyr
 
8.  *     Is he, then, to whom the evil of his conduct is made alluring, so that he looks upon it as good, (equal to one who is rightly guided)? For Allah leaves to stray whom He wills, and guides whom He wills. So let not thy soul go out in (vainly) sighing after them: for Allah knows well all that they do!     Is, then, he to whom the evil of his own doings is [so] alluring that [in the end] he regards it as good [anything but a follower of Satan]? For, verily, God lets go astray him that wills [to go astray], just as He guides him that wills [to be guided]. [See note on 14:4, which explains my rendering of this sentence.] Hence, [O believer,] do not waste thyself in sorrowing over them: verily, God has full knowledge of all that they do!     Is who his bad/evil deed was decorated/beautified to (for) him, so he saw it (as) good/beautiful, so then God misguides whom He wills/wants, and He guides whom He wills/wants, so do not (let) your self go/wipe out on (for) them (in) grief/sorrow, that truly God (is) knowledgeable with what they make/do.     afmn zyn lh sw' `mlh frah Hsna fan allh yDl mn y$a' wyhdy mn y$a' flatXhb nfsk `lyhm Hsrat an allh `lym bma ySn`wn
 
9.  *     It is Allah Who sends forth the Winds, so that they raise up the Clouds, and We drive them to a land that is dead, and revive the earth therewith after its death: even so (will be) the Resurrection!     AND [remember:] it is God who sends forth the winds, so that they raise a cloud, whereupon We drive it towards dead land and thereby give life to the earth after it had been lifeless: even thus shall resurrection be!     And God is who sent the winds/breezes, so it erupts and spreads clouds, so We drove it to a dead country/land, so We revived with it the land/Earth after its death/lifelessness, as/like that (is) the revival/resurrection.     wallh alXy arsl alryaH ftxyr sHaba fsqnah ali bld myt faHyyna bh alarD b`d mwtha kXlk aln$wr
 
10.  *     If any do seek for glory and power,- to Allah belong all glory and power. To Him mount up (all) Words of Purity: It is He Who exalts each Deed of Righteousness. Those that lay Plots of Evil,- for them is a Penalty terrible; and the plotting of such will be void (of result).     He who desires might and glory [ought to know that] all might and glory belong to God [alone]. Unto Him ascend all good words, and the righteous deed does He exalt. But as for those who cunningly devise evil deeds - suffering severe awaits them; and all their devising is bound to come to nought. [It appears that in this context - as in the first paragraph of 10:21 or in 34:33 - both the noun makr (lit., "a scheme", or "scheming" or "plotting") and the verb yamkurun (lit., "they scheme" or "plot") have the connotation of "devising false [or "fallacious"] arguments" against something that is true. Since the preceding passages refer to God's creativeness and, in particular, to His power to create life and resurrect the dead (verse 9), the "evil deeds" spoken of above are, presumably, specious arguments meant to "disprove" the announcement of resurrection.]     Who was wanting the glory/might, so to God (is) the glory/might all/all together, to Him ascends/climbs the words/expressions, the good/beautiful, and the deed the correct/righteous He raises it; and those who scheme the sins/crimes, for them (is) a strong (severe) torture, and (the) schemes (of) those it perishes/fails.     mn kan yryd al`z+ fllh al`z+ jmy`a alyh yS`d alklm alTyb wal`ml alSalH yrf`h walXyn ymkrwn alsyYat lhm `Xab $dyd wmkr awlYk hw ybwr
 
11.  *     And Allah did create you from dust; then from a sperm-drop; then He made you in pairs. And no female conceives, or lays down (her load), but with His knowledge. Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained). All this is easy to Allah.     And [remember:] God creates [every one of] you out of dust, [See second half of note on 3:59, and note on 23:12.] then out of a drop of sperm; and then He fashions you into either of the two sexes. [Lit., "makes you pairs" or "mates (of one another)".] And no female conceives or gives birth unless it be with His knowledge; and none that is long-lived has his days lengthened - and neither is aught lessened of his days - unless it be thus laid down in [God's] decree: for, behold, all this is easy for God.     And God created you from dust/earth then from a drop/male's or female's secretion, then He made you pairs/couples, and no female conceives/(is) pregnant with and nor gives birth/drops except with His knowledge, and no long lived/aged be granted long life, and nor be reduced (shortened) from his lifetime except in a Book/fate/term, that truly that (is) on God easy/little.     wallh Klqkm mn trab xm mn nTf+ xm j`lkm azwaja wmatHml mn anxi wlatD` ala b`lmh wmay`mr mn m`mr wlaynqS mn `mrh ala fy ktab an Xlk `li allh ysyr
 
12.  *     Nor are the two bodies of flowing water alike,- the one palatable, sweet, and pleasant to drink, and the other, salt and bitter. Yet from each (kind of water) do ye eat flesh fresh and tender, and ye extract ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the Bounty of Allah that ye may be grateful.     [Easy is it for Him to create likeness and variety:] [This interpolated sentence reflects Razi's convincing explanation of the passage that follows here, and its connection with the preceding one.] thus, the two great bodies of water [on earth] are not alike [For this rendering of al-bahran, see note on 25:53.]-the one sweet, thirst-allaying, pleasant to drink, and the other salty and bitter: and yet, from either of them do you eat fresh meat, and [from either] you take gems which you may wear; and on either thou canst see ships ploughing through the waves, so that you might [be able to] go forth in quest of some of His bounty, and thus have cause to be grateful.     And the two seas/oceans do not become equal/alike, that (is) fresh/sweet very sweet/fresh pleasant tasting its drink, and that (is) salty, salty and bitter, and from each/all you eat a soft/tender meat, and you bring out a jewel/ornament you wear/dress it, and you see the ship/ships in it audibly cutting through to ask/desire from His grace/favour, and maybe/perhaps you thank/be grateful.     wmaystwy albHran hXa `Xb frat saYG $rabh whXa mlH ajaj wmn kl taklwn lHma Trya wtstKrjwn Hly+ tlbswnha wtri alflk fyh mwaKr ltbtGwa mn fDlh wl`lkm t$krwn
 
13.  *     He merges Night into Day, and he merges Day into Night, and he has subjected the sun and the moon (to his Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power.     He makes the night grow longer by shortening the day, and He makes the day grow longer by shortening the night; and 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.]     He 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 passes/orbits to a named/identified term/time, that one (is) God your Lord, for Him (is) the ownership/kingdom, and those whom you call from other than Him, they do not own/possess from (a) thin layer between the date and its pit/anything.     ywlj allyl fy alnhar wywlj alnhar fy allyl wsKr al$ms walqmr kl yjry lajl msmi Xlkm allh rbkm lh almlk walXyn td`wn mn dwnh maymlkwn mn qTmyr
 
14.  *     If ye invoke them, they will not listen to your call, and if they were to listen, they cannot answer your (prayer). On the Day of Judgment they will reject your "Partnership". and none, (O man!) can tell thee (the Truth) like the One Who is acquainted with all things.     If you invoke them, they do not hear your call; and even if they could hear, they would not [be able to] respond to you. And [withal,] on the Day of Resurrection they will utterly disown your having associated them with God. [The Quran states in many places that all false objects of worship - whether saints, angels, relics, fetishes, or deified forces of nature - will "bear witness" against their one-time worshippers on Resurrection Day, and will "disown" them: a symbolic allusion to man's perception, at the end of time, of the ultimate reality.] And none can make thee understand [the truth] like the One who is all-aware.     If you call them they do not hear your call/request/prayer, and if they heard/listened, they would not have answered/replied to you, and (on) the Resurrection Day they disbelieve with your sharing (them)/making (them) partners (with God), and non informs you equal/alike (to) an expert/experienced.     an td`whm laysm`wa d`a'km wlw sm`wa maastjabwa lkm wywm alqyam+ ykfrwn b$rkkm wlaynbYk mxl Kbyr
 
15.  *     O ye men! It is ye that have need of Allah. but Allah is the One Free of all wants, worthy of all praise.     O men! It is you, who stand in need of God, whereas He alone is self-sufficient, the One to whom all praise is due.     You, you the people, you are the poor/needy/deprived to God, and He is the rich, the praiseworthy/commendable.     yaayha alnas antm alfqra' ali allh wallh hw alGny alHmyd
 
16.  *     If He so pleased, He could blot you out and bring in a New Creation.     If He so wills, He can do away with you and bring forth a new mankind [in your stead]: [See note on 14:19.]     If He wills/wants He makes you go away/eliminates you and He comes with a new creation.     an y$a yXhbkm wyat bKlq jdyd
 
17.  *     Nor is that (at all) difficult for Allah.     nor is this difficult for God.     And that (is) not with a dear/mighty on God.     wmaXlk `li allh b`zyz
 
18.  *     Nor can a bearer of burdens bear another's burdens if one heavily laden should call another to (bear) his load. Not the least portion of it can be carried (by the other). Even though he be nearly related. Thou canst but admonish such as fear their Lord unseen and establish regular Prayer. And whoever purifies himself does so for the benefit of his own soul; and the destination (of all) is to Allah.     AND NO BEARER of burdens shall be made to bear another's burden; [I.e., on Judgment Day - for "whatever [wrong] any human being commits rests upon him alone" (6:164, which is followed by a sentence identical with the one above).] and if one weighed down by his load calls upon [another] to help him carry it, nothing thereof may be carried [by that other], even if it be one's near of kin. [Thus, any transfer of moral responsibility from one person to another is shown to be impossible. Whereas the first part of the above statement implies a negation of the Christian doctrine of "original sin" with which mankind is supposedly burdened, the second part categorically refutes the doctrine of the "vicarious atonement" of that sin by Jesus. (See also 53:38 and the corresponding note.) Hence, thou canst [truly] warn only those who stand in awe of their Sustainer although He is beyond the reach of their perception, [For an explanation of this rendering of bi'l-ghayb, see note on 2:3. The meaning is that only those "who believe in the existence of that which is beyond the reach of human perception" can really benefit by the "warning" inherent in the preceding statement. (See also 27:80 - 81 and 30:52 - 53.)] and are constant in prayer, and [know that] whoever grows in purity, attains to purity but for the good of his own self, and [that] with God is all journeys' end.     And no sinner/loader/burdener (F) (self) carries/bears/sins (F) another's sin/load/burden, and if she/it calls (a) burdened/loaded (F) (self) to (remove) her/its weight/load, nothing from it (will) be carried/lifted a thing, and even if it was/is (to) of relations, truly/indeed you warn/give notice (to) those who fear their Lord with the unseen/hidden and they kept up the prayers, and who purifies, so but he purifies to/for him self, and to God (is) the end/destination.     wlatzr wazr+ wzr aKri wan td` mxql+ ali Hmlha layHml mnh $Y wlw kan Xa qrbi anma tnXr alXyn yK$wn rbhm balGyb waqamwa alSla+ wmn tzki fanma ytzki lnfsh wali allh almSyr
 
19.  *     The blind and the seeing are not alike;     For [thus it is:] the blind and the seeing are not equal;     And the blind and the seeing/understanding, do not become equal/alike.     wmaystwy ala`mi walbSyr
 
20.  *     Nor are the depths of Darkness and the Light;     nor are the depths of darkness and the light;     And nor the darknesses, and nor the light.     wlaalZlmat wlaalnwr
 
21.  *     Nor are the (chilly) shade and the (genial) heat of the sun:     nor the [cooling] shade and the scorching heat:     And nor the shade, and nor the hot wind/sun's heat.     wlaalZl wlaalHrwr
 
22.  *     Nor are alike those that are living and those that are dead. Allah can make any that He wills to hear; but thou canst not make those to hear who are (buried) in graves.     and neither are equal the living and the dead [of heart]. Behold, [O Muhammad,] God can make hear whomever He wills, whereas thou canst not make hear such as are [dead of heart like the dead] in their graves:     And (they) do not become equal/alike, the alive and nor the deads, that truly God makes whom He wills/wants hear/listen, and you are not with making whom (are) in the graves/burial places hear/listen.     wmaystwy alaHya' wlaalamwat an allh ysm` mn y$a' wmaant bmsm` mn fy alqbwr
 
23.  *     Thou art no other than a warner.     thou art nothing but a warner.     That you are except a warner/giver of notice.     an ant ala nXyr
 
24.  *     Verily We have sent thee in truth, as a bearer of glad tidings, and as a warner: and there never was a people, without a warner having lived among them (in the past).     Verily, We have sent thee with the truth, as a bearer of glad tidings and a warner: for there never was any community but a warner has [lived and] passed away in its midst. [One of the meanings of the term ummah (preferred by Zamakhshari in his commentary on the above verse) is "people of one time" or "age"; another, "people of one kind", i.e., "a nation" or a community" (which is adopted by me in this context). Taking into consideration a third, well-established meaning, namely, "a (particular) way of life" or "of behaviour" (Jawhari), the term "community" comes, in this instance, close to the modern concept of "civilization" in its historical sense. The stress on the warners (i.e., prophets) having "passed away" is meant to emphasize the humanness and mortality of each and all of them.]     That We sent you with the truth (as) an announcer of good news and a warner/giver of notice, and (there is) not from a nation/generation/century except past/expired in it a warner/giver of notice.     ana arslnak balHq b$yra wnXyra wan mn am+ ala Kla fyha nXyr
 
25.  *     And if they reject thee, so did their predecessors, to whom came their apostles with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.     And if they give thee the lie - even so gave the lie to the truth [many of] those who lived before their time, [when] there came unto them their apostles with all evidence of the truth, and with books of divine wisdom, and with light-giving revelation;     And if they deny/falsify you so those from before them had denied/falsified, their messengers (who) came to them with the evidences, and The Books, and The Book the luminous/enlightening.     wan ykXbwk fqd kXb alXyn mn qblhm ja'thm rslhm balbynat wbalzbr wbalktab almnyr
 
26.  *     In the end did I punish those who rejected Faith: and how (terrible) was My rejection (of them)!     [but] in the end I took to task all those who were bent on denying the truth: and how awesome was My rejection!     Then I took/received/punished those who disbelieved, so how was My severity (anger).     xm aKXt alXyn kfrwa fkyf kan nkyr
 
27.  *     Seest thou not that Allah sends down rain from the sky? With it We then bring out produce of various colours. And in the mountains are tracts white and red, of various shades of colour, and black intense in hue.     ART THOU NOT aware that God sends down water from the skies, whereby We bring forth fruits of many hues - just as in the mountains there are streaaks of white and red of various shades, as well as (others) raven-black,     Do you not see/understand that God descended from the sky water, so We brought out with it fruits its colours (are) different, and from mountains white sides/river banks and red, its colours (are) different, and blacks, very blacks?     alm tr an allh anzl mn alsma' ma' faKrjna bh xmrat mKtlfa alwanha wmn aljbal jdd byD wHmr mKtlf alwanha wGrabyb swd
 
28.  *     And so amongst men and crawling creatures and cattle, are they of various colours. Those truly fear Allah, among His Servants, who have knowledge: for Allah is Exalted in Might, Oft-Forgiving.     and (as) there are in men, and in crawling beasts, and in cattle, too, many hues? [Cf. 16:13, where the splendour of nature ("the beauty of many hues") is spoken of as an evidence of God's creative power.] Of all His servants, only such as are endowed with [innate] knowledge stand [truly] in awe of God: [I.e., spiritual knowledge, born of the realization that the phenomena which can be observed do not comprise the whole of reality, inasmuch as there is "a realm beyond the reach of a created being's perception" (cf. note on  2:3).] [for they alone comprehend that,] verily, God is almighty, much-forgiving.     And from the people, and the walkers/creepers/crawlers, and the camels/livestock its colours (are) different, as/like that, but/truly God fears from His worshippers/slaves the learned ones/knowledgeable (from God's313slaves/worshippers, only the learned ones/knowledgeable fear Him), that truly God (is) glorious/mighty,forgiving.     wmn alnas waldwab walan`am mKtlf alwanh kXlk anma yK$i allh mn `badh al`lma' an allh `zyz Gfwr
 
29.  *     Those who rehearse the Book of Allah, establish regular Prayer, and spend (in Charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail:     (It is) they who [truly] follow God's revelation, and are constant in prayer, and spend on others, secretly and openly, out of what We provide for them as sustenance - it is they who may look forward to a bargain that can never fail,     That truly those who read/recite God's Book and kept up the prayers, and they spent from what We provided for them secretly and openly/publicly, they hope/expect (a) commercial trade it will never/not be destroyed/fail.     an alXyn ytlwn ktab allh waqamwa alSla+ wanfqwa mma rzqnahm sra w`lany+ yrjwn tjar+ ln tbwr
 
30.  *     For He will pay them their meed, nay, He will give them (even) more out of His Bounty: for He is Oft-Forgiving, Most Ready to appreciate (service).     since He will grant them their just rewards, and give them yet more out of His bounty: for, verily, He is much-forgiving, ever-responsive to gratitude.     To fulfill/complete their rewards, and He increases them from His grace/favour, that He truly is forgiving, thankful/grateful.     lywfyhm ajwrhm wyzydhm mn fDlh anh Gfwr $kwr
 
31.  *     That which We have revealed to thee of the Book is the Truth,- confirming what was (revealed) before it: for Allah is assuredly- with respect to His Servants - well acquainted and Fully Observant.     And [know that] all of the divine writ with which We have inspired thee is the very truth, confirming the truth of whatever there still remains of earlier revelations [For this explanatory rendering of the phrase ma bayna yadayhi, see note on 3:3.] - for, behold, of [the needs of] His servants God is fully aware, all-seeing.     And what We inspired/transmitted to you from The Book, it is the truth confirming to what (is) between his hands, that truly God (is) with His worshippers/slaves expert/experienced (E), seeing/knowing.     walXy awHyna alyk mn alktab hw alHq mSdqa lma byn ydyh an allh b`badh lKbyr bSyr
 
32.  *     Then We have given the Book for inheritance to such of Our Servants as We have chosen: but there are among them some who wrong their own souls; some who follow a middle course; and some who are, by Allah.s leave, foremost in good deeds; that is the highest Grace.     And so, We have bestowed this divine writ as a heritage unto such of Our servants as We chose: and among them are some who sin against themselves; and some who keep half-way [between right and wrong]; [See 7:46 and the corresponding note.] and some who, by God's leave, are foremost in deeds of goodness: [and] this, indeed, is a merit most high!     Then We made The Book be inherited (by) those whom We cho se/purified from Our worshippers/slaves, so from them who (is) unjust/oppressive to him self, and from them economizing/moderate, and from them racing/surpassing/preceding with the goodnesses/generosity with God's permission/pardon, that it is the grace/favour, the great.     xm awrxna alktab alXyn aSTfyna mn `badna fmnhm Zalm lnfsh wmnhm mqtSd wmnhm sabq balKyrat baXn allh Xlk hw alfDl alkbyr
 
33.  *     Gardens of Eternity will they enter: therein will they be adorned with bracelets of gold and pearls; and their garments there will be of silk.     [Hence,] gardens of perpetual bliss will they enter, therein to be adorned with bracelets of gold and pearls, and therein to be clad in raiments of silk; [Regarding this symbolic "adornment" of the blessed in paradise, see note on 18:31.]     Treed gardens/paradises (as) eternal residence, they enter it, (and) they will be bejeweled/decorated in it from bracelets from gold and pearls, and their cover/dress in it (is from) silk.     jnat `dn ydKlwnha yHlwn fyha mn asawr mn Xhb wlWlWa wlbashm fyha Hryr
 
34.  *     And they will say: "Praise be to Allah, Who has removed from us (all) sorrow: for our Lord is indeed Oft-Forgiving Ready to appreciate (service):     and they will say: "All praise is due to God, who has caused all sorrow to leave us: for, verily, our Sustainer is indeed much-forgiving, ever-responsive to gratitude -     And they said: "The praise/gratitude (is) to God who took away/eliminated from us the sadness/grief, that truly our Lord (is) forgiving (E) thanked."     wqalwa alHmd llh alXy aXhb `na alHzn an rbna lGfwr $kwr
 
35.  *     "Who has, out of His Bounty, settled us in a Home that will last: no toil nor sense of weariness shall touch us therein."     He who, out of His bounty, has made us alight in this abode of life enduring, wherein no struggle can assail us, and wherein no weariness can touch us!"     Who placed us/made us occupy (the) house/home (of) the residence/position, from His grace/favour ;Hardship/fatigue does not touch us in it, and nor exhaustion touches us in it.     alXy aHlna daralmqam+ mn fDlh laymsna fyha nSb wlaymsna fyha lGwb
 
36.  *     But those who reject ((Allah)) - for them will be the Fire of Hell: No term shall be determined for them, so they should die, nor shall its Penalty be lightened for them. Thus do We reward every ungrateful one!     But as for those who are bent on denying the truth - the fire of hell awaits them: no end shall be put to their lives so that they could die, nor shall aught of  the suffering caused by that [fire] be lightened for them: thus shall We requite all who are bereft of gratitude.     And those who disbelieved, for them (is) Hell's fire, (they) do not be destroyed on them, so they die (they do not die), and nor (they) be reduced/lightened from its torture on them, as/like that We reimburse every/each (insistent) disbeliever.     walXyn kfrwa lhm nar jhnm layqDi `lyhm fymwtwa wlayKff `nhm mn `Xabha kXlk njzy kl kfwr
 
37.  *     Therein will they cry aloud (for assistance): "Our Lord! Bring us out: we shall work righteousness, not the (deeds) we used to do!" - "Did We not give you long enough life so that he that would should receive admonition? and (moreover) the warner came to you. So taste ye (the fruits of your deeds): for the wrong-doers there is no helper."     And in that [hell] they will cry aloud: "O our Sustainer! Cause us to come out [of this suffering]! We shall [henceforth] do good deeds, not such as we were wont to do [aforetime]!" [But We shall answer:] "Did We not grant you a life long enough so that whoever was willing to take thought could bethink himself? And [withal,] a warner had come unto you! Taste, then, [the fruit of your evil deeds]: for evildoers shall have none to succour them!"     And they, they cry out/scream for help in it: "Our Lord bring us out, we make/do correct/righteous deeds, other than (what) we were making/doing." Did We not grant you long life in it? Who remembers does not remember in it, (We gave you a long life to remember but you chose not to), and the warner/giver of notice came to you, so taste/experience, so (there is) none from a savior/victorior to the unjust/oppressive.     whm ySTrKwn fyha rbna aKrjna n`ml SalHa Gyr alXy kna n`ml awlm n`mrkm maytXkr fyh mn tXkr wja'km alnXyr fXwqwa fma llZalmyn mn nSyr
 
38.  *     Verily Allah knows (all) the hidden things of the heavens and the earth: verily He has full knowledge of all that is in (men's) hearts.     Verily, God knows the hidden reality of the heavens and the earth: [and,] behold, He has full knowledge of what is in the hearts [of men].     That truly God (is) knower (of) the skies'/space's and the earth's/Planet Earth's unseen/covered, that He truly is knowledgeable with of the chests (innermosts).     an allh `alm Gyb alsmawat walarD anh `lym bXat alSdwr
 
39.  *     He it is That has made you inheritors in the earth: if, then, any do reject ((Allah)), their rejection (works) against themselves: their rejection but adds to the odium for the Unbelievers in the sight of their Lord: their rejection but adds to (their own) undoing.     He it is who has made you inherit the earth. [See note on 2:30. In this instance, God's having made man "inherit the earth" implies the grant to him of the ability to discern between right and wrong as well as between truth and falsehood.] Hence, he who is bent on denying the truth [of God's oneness and uniqueness ought to know that] this denial of his will fall back upon him: for their [per­ sistent] denial of this truth does but add to the deniers' loathsomeness in their Sustainer's sight and, thus, their denial of this truth does but add to the deniers' loss.     He is who made/put you (as) caliphs/successors and replacers in the earth/Planet Earth, so who disbelieved so on him (is) his disbelief, and the disbeliever's disbelief does not increase (them) at their Lord except abhorrence/hatred, the disbeliever's disbelief does not increase (them) except loss/misguidance and perishment.     hw alXy j`lkm KlaYf fy alarD fmn kfr f`lyh kfrh wlayzyd alkafryn kfrhm `nd rbhm ala mqta wlayzyd alkafryn kfrhm ala Ksara
 
40.  *     Say: "Have ye seen (these) 'Partners' of yours whom ye call upon besides Allah. Show Me what it is they have created in the (wide) earth. Or have they a share in the heavens? Or have We given them a Book from which they (can derive) clear (evidence)?- Nay, the wrong-doers promise each other nothing but delusions.     Say: "Have you ever [really] considered those beings and forces to whom you ascribe a share in God's divinity, [Lit., "those [God-] partners of yours": see note on 6:22.] [and] whom you invoke beside God? Show me what it is that they have created on earth - or do [you claim that] they have a share in [governing] the heavens?" Have We ever vouchsafed them [I.e., to those who ascribe divinity to beings or forces other than God.] a divine writ on which they could rely as evidence [in support of their views]? [Cf. 30:35 - "Have We ever bestowed upon them from on high a divine writ which would speak [with approval] of their worshipping aught beside Us?" The reference to a "divine writ" makes it clear that the people spoken of here are the erring followers of earlier revelation, and not atheists.] Nay, [the hope which] the evildoers hold out to one another [is] nothing but a delusion. [I.e., their expectation that the saints whom they invest with divine or semi-divine qualities will "mediate" between them and God, or "intercede" for them before Him, is based on nothing but wishful thinking.]     Say: "Did you see/understand your partners (with God) those whom you call from other than God? Show me/make me understand what they created from the earth/Planet Earth, or for them (is) a share/partnership in the skies/space, or We gave/brought them a Book so they are on an evidence from it? But that truly the unjust/oppressive promise some of them (to) some (each other) except deceit/temptation."314     ql araytm $rka'km alXyn td`wn mn dwn allh arwny maXa Klqwa mn alarD am lhm $rk fy alsmawat am atynahm ktaba fhm `li byn+ mnh bl an y`d alZalmwn b`Dhm b`Da ala Grwra
 
41.  *     It is Allah Who sustains the heavens and the earth, lest they cease (to function): and if they should fail, there is none - not one - can sustain them thereafter: Verily He is Most Forbearing, Oft-Forgiving.     Verily, it is God [alone] who upholds the celestial bodies [Lit., "the heavens"- in this case apparently a metonym for all the stars, galaxies, nebulae, etc., which traverse the cosmic spaces in obedience to a most intricate system of God-willed laws, of which the law of gravity, perhaps most obvious to man, is but one.] and the earth, lest they deviate [from their orbits] - for if they should ever deviate, there is none that could uphold them after He will have ceased to do so. [Lit., "after Him". This seems to be an allusion to the Last Hour, which, according to the Quran, will be heralded by a cosmic catastrophe.] [But,] verily, He is ever-forbearing, much-for­ giving! [I.e., inasmuch as He does not speed up the end of the world despite the sinfulness of most of its inhabitants, and neither punishes without giving the sinner time to reflect and to repent (cf. verse 45).]     That truly God holds/grasps/seizes the skies/space and the earth/Planet Earth that (E) they (B) vanish/cease to exist, and if (E) they (B) vanished/ceased to exist, that truly/if (some one) grasped/seized them (B) from anyone from after Him, that He truly was/is clement, forgiving (God is the only one that holds the skies and earth in place, and when they do vanish at the resurrection, no one will hold them in place).     an allh ymsk alsmawat walarD an tzwla wlYn zalta an amskhma mn aHd mn b`dh anh kan Hlyma Gfwra
 
42.  *     They swore their strongest oaths by Allah that if a warner came to them, they would follow his guidance better than any (other) of the Peoples: But when a warner came to them, it has only increased their flight (from righteousness),-     As it is, they [who are averse to the truth often] swear by God with their most solemn oaths that if a warner should ever come to them, they would follow his guidance better than any of the communities [of old had followed the warner sent to them]: [Cf. 6:157 and the corresponding note.] but now that a warner has come unto them, [his call] but increases their aversion,     And they swore/made oath by God their rights'/oath's utmost if (E) a warner/giver of notice came to them they will be/become more guided than any (of) the nations, so when a warner/giver of notice came to them, did not (nothing) increased them except hastening away with aversion.     waqsmwa ballh jhd aymanhm lYn ja'hm nXyr lykwnn ahdi mn aHdi alamm flma ja'hm nXyr mazadhm ala nfwra
 
43.  *     On account of their arrogance in the land and their plotting of Evil, but the plotting of Evil will hem in only the authors thereof. Now are they but looking for the way the ancients were dealt with? But no change wilt thou find in Allah.s way (of dealing): no turning off wilt thou find in Allah.s way (of dealing).     their arrogant behaviour on earth, and their devising of evil [arguments against God's messages]. [I.e., fallacious arguments meant to disparage those messages and to "disprove" their divine origin (cf. 10:21 or 34:33 and the corresponding notes on the Quranic use of the term makr in this sense).] Yet [in the end,] such evil scheming will engulf none but its authors: and can they expect anything but [to be made to go] the way of those [sinners] of olden times? [I.e., the way (sunnah) in which God has punished them.] Thus [it is]: no change wilt thou ever find in God's way; yea, no deviation wilt thou ever find in God's way!     Arrogance in the earth/Planet Earth, and the bad's/evil's/harm's deceit/scheme, does not surround/ afflict except with its people, so do they wait (for) the first's/beginner's manner/law ? So you will never/not find for God's law/manner (an) exchange/replacement, and you will never/not find for God's law/manner a change/movement.     astkbara fy alarD wmkr alsyy' wlayHyq almkr alsyy' ala bahlh fhl ynZrwn ala sn+ alawlyn fln tjd lsn+ allh tbdyla wln tjd lsn+ allh tHwyla
 
44.  *     Do they not travel through the earth, and see what was the End of those before them,- though they were superior to them in strength? Nor is Allah to be frustrated by anything whatever in the heavens or on earth: for He is All-Knowing. All-Powerful.     Have they never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before their time and were [so much] greater than they in power? And [do they not see that the will of] God can never be foiled by anything whatever in the heavens or on earth, since, verily, He is all-knowing, infinite in His power?     Do they not walk/move/ride in the earth/Planet Earth so they see/think about how was (the) end/turn (result of) those from before them? And they were stronger than them (in) strength/power, and nothing from a thing was to disable/frustrate Him, God, in the skies/space and nor in the earth/Planet Earth, that He truly was/is knowledgeable, capable/able.     awlm ysyrwa fy alarD fynZrwa kyf kan `aqb+ alXyn mn qblhm wkanwa a$d mnhm qw+ wmakan allh ly`jzh mn $Y fy alsmawat wla fy alarD anh kan `lyma qdyra
 
45.  *     If Allah were to punish men according to what they deserve. He would not leave on the back of the (earth) a single living creature: but He gives them respite for a stated Term: when their Term expires, verily Allah has in His sight all His Servants.     Now if God were to take men [at once] to task for whatever [wrong] they commit [on earth], He would not leave a single living creature upon its surface. However, He grants them respite for a term set [by Him]: [Or: "known [to Him alone]" - i.e., the end of their lives on earth.] but when their term comes to an end - then, verily, [they come to know that] God sees all that is in [the hearts of] His servants.     And if God punishes/takes the people because (of) what they earned/acquired/won, He would not have left on its back/surface/top from a walker/creeper/crawler, and but He delays them to a named/identified term/time, so if their term/time came, so then God was/is with His worshippers/slaves seeing/knowing/understanding.315     wlw yWaKX allh alnas bma ksbwa matrk `li Zhrha mn dab+ wlkn yWKrhm ali ajl msmi faXa ja' ajlhm fan allh kan b`badh bSyra